পৃষ্ঠা 173: দ্বিতীয় অধ্যায়: মধ্যবর্তী আলামতসমূহ যা দৃশ্যমান হয়েছে এবং ক্রমবর্ধমানভাবে সংঘটিত হচ্ছে

That every martyr has intercession on the Day of Resurrection, that a martyr of Badr has the intercession of seventy martyrs, and that for each one of these martyrs is the intercession of ten of the people of Badr, which means that each of them will have the intercession of seven hundred martyrs.

This is similar to the saying of the Prophet (ﷺ): "One of them shall have the reward of fifty of you." Thus, it does not necessarily mean they are superior to the people of Badr in an absolute sense, for nothing equals the virtue of Companionship (Suhbah).

It will be mentioned later that the verified position is that the aspects of superiority vary. It is possible that these are favored from one perspective, while those are favored from another. Or perhaps because the tribulation of one of them is like the tribulation of ten of the people of Badr, due to the vast number of Romans they fight and the remoteness of the prophetic era from them.

This is supported by the fact that the angels sent down to reinforce them are a hundred times more than those at Badr. For the fighting angels at Badr were three thousand, whereas on that day they will be three hundred thousand.

This does not contradict what was mentioned earlier in his biography, that he would be reinforced by three thousand angels; because this pertains specifically to this epic battle (Malhamah), whereas that pertains to his caliphate in general.

As for "Ammur": we found it in three manuscripts without the feminine ha and without the ya of attribution. What appears in al-Qamus and other works is "Ammuriyyah" with a ha. Perhaps this is an alternative linguistic variant, or a scribal omission in the manuscripts.

As for the Romans' saying the first time: "(The cross has aided us)" or "(The sea has swelled for us)", its meaning is that the gulf rose for us, as its water overflowed and increased. In the second instance, its meaning is a denial of the first statement and a refutation of whoever among them uttered it, with the interrogative hamzah omitted to express denial.

This is indicated by their saying: "(We used to fight the Arabs, but now we are fighting our Lord)..." etc. The intended meaning of the speech is: Allah is aiding them, so we have no power to fight them; thus they surrender to capture. And Allah knows best.

And the saying: "Dry up and withhold the sea," that is: withhold the gulf.

This has been expressed in another narration as the parting of the sea. This is a miracle for the Prophet (ﷺ) and a confirmation of what some scholars have stated: that no prophet among the prophets was given a miracle except that the Prophet (ﷺ) was given something similar to it. And Allah knows best the intent of His Messenger (ﷺ).

As for the rest of the words of the hadith, their meaning is clear.